Frame by Frame

Posts Tagged ‘Antonin Artaud’

As Jon Pareles wrote in The New York Times, “David Bowie, the infinitely changeable, fiercely forward-looking songwriter who taught generations of musicians about the power of drama, images and personas, died on Sunday, two days after his 69th birthday. Mr. Bowie’s death was confirmed by his publicist, Steve Martin, on Monday morning.

Mr. Bowie wrote songs, above all, about being an outsider: an alien, a misfit, a sexual adventurer, a faraway astronaut. His music was always a mutable blend: rock, cabaret, jazz and what he called ‘plastic soul,’ but it was suffused with genuine soul. He also captured the drama and longing of everyday life, enough to give him No. 1 pop hits like Let’s Dance . . .

Mr. Bowie earned admiration and emulation across the musical spectrum — from rockers, balladeers, punks, hip-hop acts, creators of pop spectacles and even classical composers like Philip Glass, who based two symphonies on Mr. Bowie’s albums Low and Heroes. Mr. Bowie’s constantly morphing persona was a touchstone for performers like Madonna and Lady Gaga; his determination to stay contemporary introduced his fans to Philadelphia funk, Japanese fashion, German electronica and drum-and-bass dance music.”

David Bowie crossed nearly every boundary in popular culture and art, appearing in films, creating a multitude of characters such as Ziggy Stardust and The Thin White Duke, and then abandoning them when they were no longer of interest. Bowie was also much underrated as a singer, and in this era of auto-tuning, it’s interesting to listen to this isolated vocal track for the song Under Pressure, in which Bowie belts out the lyrics to the song with both skill and passion.

Bowie also has a surprisingly long and effective film career, appearing in a wide variety of films, from Labyrinth, The Man Who Fell to Earth, The Prestige (in which he played the equally visionary Nikola Tesla) the biopic Basquiat, as well as The Hunger, The Last Temptation of Christ, and David Lynch’s Twin Peaks: Fire Walk with Me. In all these films, the persona he projected was very much like his stage presence; distant, but absolutely in the moment, whatever that moment might be.

Two years ago, the BBC produced an excellent documentary on one of Bowie’s most creative periods, Five Years, and as columnist Paul Morley observed in The Telegraph, Bowie “was the human equivalent of a Google search, a portal through which you could step into an amazing, very different wider world – if he mentioned in an interview, or referenced in his work, someone like Andy Warhol, Jean Cocteau, Antonin Artaud or Marcel Duchamp, I would immediately want to find out what he was talking about.

He flooded plain everyday reality with extraordinary, unexpected information, processing the details through a buoyant, mobile mind, and made intellectual discovery seem incredibly glamorous. He helped create in my own mind a need to discover ways of making sense of both the universe and the self by seeking out the different, the difficult and the daring.”

“One of the reasons for the asphyxiating atmosphere in which we live without possible escape or remedy—and in which we all share, even the most revolutionary among us—is our respect for what has been written, formulated, or painted, what has been given form, as if all expression were not at last exhausted, were not at a point where things must break apart if they are to start anew and begin fresh.

We must have done with this idea of masterpieces reserved for a self-styled elite and not understood by the general public; the mind has no such restricted districts as those so often used for clandestine sexual encounters.

Masterpieces of the past are good for the past: they are not good for us. We have the right to say what has been said and even what has not been said in a way that belongs to us, a way that is immediate and direct, corresponding to present modes of feeling, and understandable to everyone.

It is idiotic to reproach the masses for having no sense of the sublime, when the sublime is confused with one or another of its formal manifestations, which are moreover always defunct manifestations. And if for example a contemporary public does not understand Oedipus Rex, I shall make bold to say that it is the fault of Oedipus Rex and not of the public.

In Oedipus Rex there is the theme of incest and the idea that nature mocks at morality and that there are certain unspecified powers at large which we would do well to beware of, call them destiny or anything you choose.

There is in addition the presence of a plague epidemic which is a physical incarnation of these powers. But the whole in a manner and language that have lost all touch with the rude and epileptic rhythm of our time. Sophocles speaks grandly perhaps, but in a style that is no longer timely. His language is too refined for this age, it is as if he were speaking beside the point.

However, a public that shudders at train wrecks, that is familiar with earthquakes, plagues, revolutions, wars; that is sensitive to the disordered anguish of love, can be affected by all these grand notions and asks only to become aware of them, but on condition that it is addressed in its own language, and that its knowledge of these things does not come to it through adulterated trappings and speech that belong to extinct eras which will never live again.

Today as yesterday, the public is greedy for mystery: it asks only to become aware of the laws according to which destiny manifests itself, and to divine perhaps the secret of its apparitions.

Let us leave textual criticism to graduate students, formal criticism to aesthetes, and recognize that what has been said is not still to be said; that an expression does not have the same value twice, does not live two lives; that all words, once spoken, are dead and function only at the moment when they are uttered, that a form, once it has served, cannot be used again and asks only to be replaced by another, and that the theater is the only place in the world where a gesture, once made, can never be made the same way twice.

If the public does not frequent our literary masterpieces, it is because those masterpieces are literary, that is to say, fixed; and fixed in forms that no longer respond to the needs of the time.

Far from blaming the public, we ought to blame the formal screen we interpose between ourselves and the public, and this new form of idolatry, the idolatry of fixed masterpieces which is one of the aspects of bourgeois conformism.

This conformism makes us confuse sublimity, ideas, and things with the forms they have taken in time and in our minds—in our snobbish, precious, aesthetic mentalities which the public does not understand.

How pointless in such matters to accuse the public of bad taste because it relishes insanities, so long as the public is not shown a valid spectacle; and I defy anyone to show me here a spectacle valid—valid in the supreme sense of the theater-since the last great romantic melodramas, i.e., since a hundred years ago.

The public, which takes the false for the true, has the sense of the true and always responds to it when it is manifested. However it is not upon the stage that the true is to be sought nowadays, but in the street; and if the crowd in the street is offered an occasion to show its human dignity, it will always do so.

If people are out of the habit of going to the theater, if we have all finally come to think of theater as an inferior art, a means of popular distraction, and to use it as an outlet for our worst instincts, it is because we have learned too well what the theater has been, namely, falsehood and illusion. It is because we have been accustomed for four hundred years, that is since the Renaissance, to a purely descriptive and narrative theater— storytelling psychology; it is because every possible ingenuity has been exerted in bringing to life on the stage plausible but detached beings, with the spectacle on one side, the public on the other—and because the public is no longer shown anything but the mirror of itself.

Shakespeare himself is responsible for this aberration and decline, this disinterested idea of the theater which wishes a theatrical performance to leave the public intact, without setting off one image that will shake the organism to its foundations and leave an ineffaceable scar.

If, in Shakespeare, a man is sometimes preoccupied with what transcends him, it is always in order to determine the ultimate consequences of this preoccupation within him, i.e., psychology.

Psychology, which works relentlessly to reduce the unknown to the known, to the quotidian and the ordinary, is the cause of the theater’s abasement and its fearful loss of energy, which seems to me to have reached its lowest point. And I think both the theater and we ourselves have had enough of psychology.

I believe furthermore that we can all agree on this matter sufficiently so that there is no need to descend to the repugnant level of the modern and French theater to condemn the theater of psychology.

Stories about money, worry over money, social careerism, the pangs of love unspoiled by altruism, sexuality sugarcoated with an eroticism that has lost its mystery have nothing to do with the theater, even if they do belong to psychology. These torments, seductions, and lusts before which we are nothing but Peeping Toms gratifying our cravings, tend to go bad, and their rot turns to revolution: we must take this into account.

But this is not our most serious concern.

If Shakespeare and his imitators have gradually insinuated the idea of art for art’s sake, with art on one side and life on the other, we can rest on this feeble and lazy idea only as long as the life outside endures. But there are too many signs that everything that used to sustain our lives no longer does so, that we are all mad, desperate, and sick. And I call for us to react.

This idea of a detached art, of poetry as a charm which exists only to distract our leisure, is a decadent idea and an unmistakable symptom of our power to castrate.

Our literary admiration for Rimbaud, Jarry, Lautreamont, and a few others, which has driven two men to suicide, but turned into cafe gossip for the rest, belongs to this idea of literary poetry, of detached art, of neutral spiritual activity which creates nothing and produces nothing; and I can bear witness that at the very moment when that kind of personal poetry which involves only the man who creates it and only at the moment he creates it broke out in its most abusive fashion, the theater was scorned more than ever before by poets who have never had the sense of direct and concerted action, nor of efficacity, nor of danger.

We must get rid of our superstitious valuation of texts and written poetry. Written poetry is worth reading once, and then should be destroyed. Let the dead poets make way for others.

Then we might even come to see that it is our veneration for what has already been created, however beautiful and valid it may be, that petrifies us, deadens our responses, and prevents us from making contact with that underlying power, call it thought — energy, the life force, the determinism of change, lunar menses, or anything you like. Beneath the poetry of the texts, there is the actual poetry, without form and without text. And just as the efficacity of masks in the magic practices of certain tribes is exhausted — and these masks are no longer good for anything except museums — so the poetic efficacity of a text is exhausted; yet the poetry and the efficacity of the theater are exhausted least quickly of all, since they permit the action of what is gesticulated and pronounced, and which is never made the same way twice.

It is a question of knowing what we want. If we are prepared for war, plague, famine, and slaughter we do not even need to say so, we have only to continue as we are; continue behaving like snobs, rushing en mass to hear such and such a singer, to see such and such an admirable performance which never transcends the realm of art (and even the Russian ballet at the height of its splendor never transcended the realm of art), to marvel at such and such an exhibition of painting in which exciting shapes explode here and there but at random and without any genuine consciousness of the forces they could rouse.

This empiricism, randomness, individualism, and anarchy must cease.

Enough of personal poems, benefiting those who create them much more than those who read them.

Once and for all, enough of this closed, egoistic, and personal art.

Our spiritual anarchy and intellectual disorder is a function of the anarchy of everything else — or rather, everything else is a function of this anarchy.

I am not one of those who believe that civilization has to change in order for the theater to change; but I do believe that the theater, utilized in the highest and most difficult sense possible, has the power to influence the aspect and formation of things: and the encounter upon the stage of two passionate manifestations, two living centers, two nervous magnetisms is something as entire, true, even decisive, as, in life, the encounter of one epidermis with another in a timeless debauchery.

That is why I propose a theater of cruelty. With this mania we all have for depreciating everything, as soon as I have said ‘cruelty,’ everybody will at once take it to mean ‘blood.’ But ‘theater of cruelty’ means a theater difficult and cruel for myself first of all. And, on the level of performance, it is not the cruelty we can exercise upon each other by hacking at each other’s bodies, carving up our personal anatomies, or, like Assyrian emperors, sending parcels of human ears, noses, or neatly detached nostrils through the mail, but the much more terrible and necessary cruelty which things can exercise against us. We are not free. And the sky can still fall on our heads. And the theater has been created to teach us that first of all.

Either we will be capable of returning by present-day means to this superior idea of poetry and poetry-through-theater which underlies the Myths told by the great ancient tragedians, capable once more of entertaining a religious idea of the theater (without meditation, useless contemplation, and vague dreams), capable of attaining awareness and a possession of certain dominant forces, of certain notions that control all others, and (since ideas, when they are effective, carry their energy with them) capable of recovering within ourselves those energies which ultimately create order and increase the value of life, or else we might as well abandon ourselves now, without protest, and recognize that we are no longer good for anything but disorder, famine, blood, war, and epidemics.

Either we restore all the arts to a central attitude and necessity, finding an analogy between a gesture made in painting or the theater, and a gesture made by lava in a volcanic explosion, or we must stop painting, babbling, writing, or doing whatever it is we do.

I propose to bring back into the theater this elementary magical idea, taken up by modern psychoanalysis, which consists in effecting a patient’s cure by making him assume the apparent and exterior attitudes of the desired condition.

I propose to renounce our empiricism of imagery, in which the unconscious furnishes images at random, and which the poet arranges at random too, calling them poetic and hence hermetic images, as if the kind of trance that poetry provides did not have its reverberations throughout the whole sensibility, in every nerve, and as if poetry were some vague force whose movements were invariable.

I propose to return through the theater to an idea of the physical knowledge of images and the means of inducing trances, as in Chinese medicine which knows, over the entire extent of the human anatomy, at what points to puncture in order to regulate the subtlest functions.

Those who have forgotten the communicative power and magical mimesis of a gesture, the theater can reinstruct, because a gesture carries its energy with it, and there are still human beings in the theater to manifest the force of the gesture made.

To create art is to deprive a gesture of its reverberation in the organism, whereas this reverberation, if the gesture is made in the conditions and with the force required, incites the organism and, through it, the entire individuality, to take attitudes in harmony with the gesture.

The theater is the only place in the world, the last general means we still possess of directly affecting the organism and, in periods of neurosis and petty sensuality like the one in which we are immersed, of attacking this sensuality by physical means it cannot withstand.

If music affects snakes, it is not on account of the spiritual notions it offers them, but because snakes are long and coil their length upon the earth, because their bodies touch the earth at almost every point; and because the musical vibrations which are communicated to the earth affect them like a very subtle, very long massage; and I propose to treat the spectators like the snake charmer’s subjects and conduct them by means of their organisms to an apprehension of the subtlest notions.

At first by crude means, which will gradually be refined. These immediate crude means will hold their attention at the start.

That is why in the ‘theater of cruelty’ the spectator is in the center and the spectacle surrounds him.

In this spectacle the sonorization is constant: sounds, noises, cries are chosen first for their vibratory quality, then for what they represent.

Among these gradually refined means light is interposed in its turn. Light which is not created merely to add color or to brighten, and which brings its power, influence, suggestions with it. And the light of a green cavern does not sensually dispose the organism like the light of a windy day.

After sound and light there is action, and the dynamism of action: here the theater, far from copying life, puts itself whenever possible in communication with pure forces. And whether you accept or deny them, there is nevertheless a way of speaking which gives the name of ‘forces’ to whatever brings to birth images of energy in the unconscious, and gratuitous crime on the surface.

A violent and concentrated action is a kind of lyricism: it summons up supernatural images, a bloodstream of images, a bleeding spurt of images in the poet’s head and in the spectator’s as well.

Whatever the conflicts that haunt the mind of a given period, I defy any spectator to whom such violent scenes will have transferred their blood, who will have felt in himself the transit of a superior action, who will have seen the extraordinary and essential movements of his thought illuminated in extraordinary deeds—the violence and blood having been placed at the service of the violence of the thought—I defy that spectator to give himself up, once outside the theater, to ideas of war, riot, and blatant murder.

So expressed, this idea seems dangerous and sophomoric. It will be claimed that example breeds example, that if the attitude of cure induces cure, the attitude of murder will induce murder.

Everything depends upon the manner and the purity with which the thing is done. There is a risk. But let it not be forgotten that though a theatrical gesture is violent, it is disinterested; and that the theater teaches precisely the uselessness of the action which, once done, is not to be done, and the superior use of the state unused by the action and which, restored, produces a purification.

I propose then a theater in which violent physical images crush and hypnotize the sensibility of the spectator seized by the theater as by a whirlwind of higher forces.

A theater which, abandoning psychology, recounts the extraordinary, stages natural conflicts, natural and subtle forces, and presents itself first of all as an exceptional power of redirection. A theater that induces trance, as the dances of Dervishes induce trance, and that addresses itself to the organism by precise instruments, by the same means as those of certain tribal music cures which we admire on records but are incapable of originating among ourselves.

There is a risk involved, but in the present circumstances I believe it is a risk worth running. I do not believe we have managed to revitalize the world we live in, and I do not believe it is worth the trouble of clinging to; but I do propose something to get us out of our marasmus, instead of continuing to complain about it, and about the boredom, inertia, and stupidity of everything.”

About the Author

Wheeler Winston Dixon, Ryan Professor of Film Studies at the University of Nebraska-Lincoln, is an internationally recognized scholar and writer of film history, theory and criticism. He is the author of thirty books and more than 100 articles on film, and appears regularly in national media outlets discussing film and culture trends. Frame by Frame is a collection of his thoughts on a number of those topics. All comments by Dixon on this blog are his own opinions.

In The National News

Wheeler Winston Dixon has been quoted by Fast Company, The New Yorker, The New York Times, the BBC, CNN, The Christian Science Monitor, US News and World Report, The Boston Globe, Entertainment Weekly, The Los Angeles Times, NPR, The PBS Newshour, USA Today and other national media outlets on digital cinema, film and related topics - see the UNL newsroom at http://news.unl.edu/news-releases/1/ for more details.

UNL Film Studies Professor Wheeler Winston Dixon discusses the 2015 Ridley Scott film "The Martian," and the accuracy (and often inaccuracy) of science-fiction films at predicting real advancements in science and technology. […]